---
title: "靈峰蕅益大師宗論 · 募刻憨山大師全集疏"
description: "靈峰蕅益大師宗論是明末高僧智旭的著作。明末佛教面臨內部僵化與外部挑戰，智旭大師立足天台宗，主張禪教律淨融合，回應時代弊病。該書匯集其書信、註疏與開示，系統闡述性相融通、淨土為歸的佛學思想，強調解行並進與實踐修行。作為中國佛教史上承先啟後的巨著，它深刻影響了後世漢傳佛教的發展，尤其對淨土宗的推廣貢獻卓著，被尊為淨土宗第九祖的智旭，其思想透過此論成為明清佛教的重要指南。"
url: "https://rushiwowen.co/en/r/cmgn46ma50ozgk104h65u4yzn"
---

### 募刻憨山大師全集疏

> Fundraising Preface for the Complete Works of Master Hanshan

此方之機，以文字為教體，故儒號文宣，佛號迦文。由性天垂文章，文章可聞，即性天可聞也；由文章達性天，性天不可聞，即文章亦豈可聞哉？佛法入支那，漸事義解。達磨初來，直指人心，見性成佛，一洗文字習氣，可謂灸病得穴，然仍以《楞伽》印心，文章、性天，未始判然為二明矣。數傳後，《楞伽》一經，又復流為名相，於是諸大宗匠，競出手眼，拯濟挽回之，要皆超情離見，解粘去縛，破盡凡夫心識，令與修多羅合而已，未有敢違背佛語，自張見幟者也。流至今日，五宗公案，不幾又成名字學問乎？惟吾憨翁大師，乘夙願力，本從西方再來，始出長干，發足行腳，便有香象截流氣概。後五臺、雪裏，絕後再甦，沛若江湖，落筆無滯。憫末世無聞暗證，既昧佛語，亦失佛心，故多有著述。而法語、詩文等四十二卷，皆老人隨自意語，尤多醒發人處。法眷虛中繕寫成帙，呈諸牧齋錢太史，一無賴沙門，冒從太史公處詒稿而去。今高足某，繼乃師志，乞余一言，轉白檀信。余感師翁夢中接引深恩，愧無以報，爰涕泣書此。

> The beings of this realm take written words as the essence of the teachings. Thus, Confucius is called "Wenxuan" (Propagator of Culture), and the Buddha is named "Jiawen" (Kātyāyana, associated with scripture). From the nature of Wisdom (the "Heavenly Nature"), writings emerge; as writings are audible, so too can the Heavenly Nature be heard. Through writings, one may reach the Heavenly Nature. But since that nature is inaudible, how can writings truly be heard? When the Buddha's Dharma entered China, people gradually turned to intellectual analysis. When Bodhidharma first arrived, he directly pointed to the mind, teaching that seeing one's nature leads to Buddhahood, thus sweeping away the attachment to written words. This was like acupuncture hitting the vital point for a disease. Yet he still used the \*Laṅkāvatāra Sūtra\* to seal realization, making it clear that writings and Heavenly Nature were never truly separate. After several generations, the \*Laṅkāvatāra Sūtra\* itself became another subject of conceptual labels. So many great masters exerted their unique insight to rescue and restore the teaching, all aiming to transcend emotional clinging and views, to untie attachments, and to break through the ordinary mind's consciousness, aligning it with the scriptures. None dared to contradict the Buddha's words or raise their own flags. But today, the gong'ans (public cases) of the Five Houses have nearly become another field of name-and-word scholarship. Only our honorable Master Hanshan, born with a vow and coming again from the Western Pure Land, set out from Changgan on a pilgrimage, showing from the start the vital energy of a great elephant crossing a river. Later, in the snows of Mount Wutai, after dying and reviving, his inspiration flowed like a river or lake; his writing knew no obstruction. Pitying those of the last age who understood nothing yet clung to silent realization—ignoring both the Buddha's words and the Buddha's mind—he produced many writings. His Dharma talks, poems, and essays, collected in forty-two volumes, are words that flowed from his own heart, especially awakening readers. His Dharma heir Xuzhong compiled them into a manuscript and presented it to Grand Historian Qian Muzhai. A reckless monk then obtained the manuscript from the historian and took it away. Now, one of the master's foremost disciples, continuing his teacher's wish, asks me for a few words to convey to benefactors. I am deeply moved by the master's kindness in guiding me through a dream, and ashamed that I have nothing to repay him. With tears, I write this.